infallible in pardoning the sentence of the Priest is then in force when grounded upon Gods word and treads the footsteps of the Judge eternal whatsoever sins ye remit that is after the form of the Church Quorum remiseritis peccata scilicet in forma Ecclesiae clave non errante remittuntur Bonav in Joan. 29. p. 20. Tom. 1. p. 417. Mogunt 1609. and not with an erring key are remitted saith their Serâ—phical Bâ—naventure and Lyra limits the confirmation to just proceedings on earth Hoc tamen intelligendum est quando judicium Ecclesiae divino judicio conformatur Lyra in Joan â—0 sins are remitted and retained in heaven when the judgment of the Church is conformable to Divine judgment Supposito hîc in terra debito usu clavis Deus illud approbat in coelis aliter non Idem in Matth. cap. 16. And again Vpon supposition of the true use of the keys God approves thereof in heaven otherwise not And these Caveats need not be entred if the Priest could not mistake herein And Richardâ—â— observing the words that they are not whatsoever thou hast a will to bind on earth Non dicit quodcunque volueris ligare sed quodcunque ligaveris Ligat itaque absolvit sacerdotis sententia justa neutrum verò Sacerdotis sententia injusta Rich. de Clavibus cap. 11. but whatsoever thou shalt bind deduceth from thence that it lies not in the Priests pleasure to bind whom he thinks good but as he finds just cause and concludeth A just sentence from the Priest bindeth and looseth whereas the unjust sentence of the Priest is a meer nullity The Schoolmen are seconded by the Canonists As the Minister or instrument hath no efficacy in operation but as moved by the principal Agent Sicut Minister instrumentum non habet efficaciam in agendo nisi secundum quod moventur à Principali Agente sic Sacerdos cùm operatur per istas claves instrumentaliter si utitur istis clavibus secundum proprium arbitrium dimittens rectitudinem divinae monitionis peccat Sum. Angel verb. Claves nu 4. So the Priest who worketh by those keyes instrumentally If he use these keys after his own appetite and shall omit the just monition of God sinneth saith one of that rank and another much to that purpose It is not lawful for the Priest to use the keys as he please Sacerdoti non licet his clavibus uti pro libito suae voluntatis quia cùm operetur ut instrumentum Dei divinam motionem sequi debet aliter peccat Barthol Armill aur verb. Claves n. 6. for seeing he worketh as an instrument of God he ought to follow the divine motion else he is out Now what need these Cautions and restrictions that the Priest must be directed by divine monitions if this instrument were infallibly moved by the virtue of the first agent and that advise to follow the divine motion if the keys in his hand were ever and undoubtedly swayed to the right wards These prescriptions are jealous of some eccentricities in the motion of these inferiour orbs and of some tamperings in these lower keys This unanimous consent of School-men and Canonists in this point whether it proceed from the beams of Divine truth or for that they would not throw open the Popes prerogative in Common whom they hold onely to be infallible I cannot say But it may safely be concluded Absolution to be then onely in force when matters are carried with right judgment and no errour committed in the use of the keys 3. Absolution declarative The third property that Absolution from the Priest is declaratory that is not absolving so much as pronouncing a Penitent from God to be absolved As the two Apostles having healed the lame man and the people filled with wonder and amazement had recourse unto them to do them honour they professed that it was not their power and holiness that had made that man whole but that the name of Christ Acts 2.10 12 16. through faith in his name had made that man strong as very shie and fearful of Sacriledge in concealing the theft of Divine honours which the peoples opinion had stollen for them So it is not the holiness or power of the Priest and Minister that remitteth sin but God in the Name and Faith of Christ Jesus The Priest is an Herald making intimation thereof his absolution is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his own right pardoning but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 demonstrative onely as a special officer of the King of mercy And as Gemini an old Astronomer delivered of the constellations in heaven that they are not the causes of rain winds tempests c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Genimi Isag Astron p. 36. apud Petavii ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But because observation found such accidents usually coming to pass upon the Cosmical and Acronical rising and setting of such asterismes such effects were ascribed unto them whereas they were not causes thereof but indications giving notice that the times and seasons were now come when such effects come to pass That which the Priest doth is to dispose the Penitent and by the word upon probable signs of sorrow to absolve him which absolution is not a proper act of forgiveness of sin no more then he that brings the Princes pardon can be said to pardon the Delinquent nor hath it any direct necessary or Physical influence in forgiveness of sin but he is onely causa moralis seu concilians whereupon God is said to pardon the Penitent when he seeth him humbled And as a Messenger of the Princes pardon is a mean whereby the prisoner is actually discharged and causa sine qua non a cause without whose message by him deliverâ—d the offender had been still a captive and perhaps executed So oftentimes the Minister is a cause though not of pardoning yet of freeing the sinner and though not of remission yet of the sense and feeling thereof by applying the mercy of God without which the poor sinner might peradventure have been swallowed up of grief Although then the Priests absolution be declarative yet it is not so jejune and leaden as many therefore imagine the same to be for what else are all Juridical sentences determinations and judgments in all kind of laws but the application of a point in law to a matter in fact and a declaration what the thing questioned then is in law and what justice either assertive or vindictivs belongeth thereunto Now because the Judge is nothing else but the speaking law and his judgment an applied declaration thereof shall his sentence be therefore infirm because he judgeth according to law or shall the Priests absolution be the less respected because it is grounded upon Gods word denounced in his Lords name and applied by his special direction The place wherein they serve is a Stewards place and the Apostle telleth them 1 Cor. 4.2 that it is
for if it appear that the Priest is not constituted a Judge in this case then there will lie against him exceptio fori and a sinner may demand Who hath made thee a judge over us Or if a Judge yet not infallible and is not sure alwayes to remit where God remitteth and retain where he retaineth Insomuch that then and there lies an appeal from him to the Judge of all the world who will do right also if many sins are brought before God in prima instantia and pardoned by himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then all sins are not so necessarily to be spread before the Priest Again if God hath invested the Priest with judicial power to take cognizance of sins in this Court of Conscience and hath laid no necessity upon sinners to resort thereunto with suit and service but left it to the liberty of each mans Conscience in submitting himself to the jurisdiction thereof If I say these or any of these be just exceptions the nerves of this argument will be soon abated I will let the first alone Whether the Priest be a Judge or no in the matter of Absolution but take him for one and that there is such a private Court of Conscience wherein the sinner arraigns himself and the Priest pronounceth sentence yet the proceedings differ much from all Secular Tribunals where earthly Judges must take notice of the fact in particular and go according to Evidence here because the Courts are kept in Gods name to whom all things are known and for that he cannot be deceived but man may a Priest may leave the knowledg of the sin to God and yet take notice of the Sinners repentance so far as in him lyeth and according to his apprehension grant him absolution I cannot free this Subalternate Judg from being imposed upon but dare confidently aver the Soveraign Judge cannot be deluded I say moreover A Priest may think he hath proceeded right according to the light he hath received and yet be mistaken for a sinner may put on the outside of Repentance so artificially as to compasse his absolution from his Confessors hands but from the highest hand his further condemnation And ofttimes a great Penitent may make so little shew that the Priest may see no reason to acquit him whom God seeth great cause to absolve The cause then is many times not fully nor truly opened unto man but unto God alwayes There is a difference saith Chemnitius betwixt a judicial Tribunal Discrimen est inter judicium functionem Ministerii Evangelii in Judicio juxt a causae cognitionem pronunciatur prout bona vel mala est Ministerium verò Evangelii mandatum habet annunciandi impartiendi alienum bencficium Christi scilicet ad remissionem Peccatorum qui petit absolutionem duo sibi proponit 1. ipsum Deum utpote à quo petit quaerit remissionem peccatorum atque adeò coram ipso totum cor suum effundit 2. deinde proponit sibi Ministerium cujus voce seu Ministerio tanquam Legati Nuntii seu interpretis Deus utitur ad impartiendam obsignandam absolutionem Quando igitur deictum meum cognitum feci Deo non neccssaria est scrupulosa enumeratio coram Ministro qui tantum dispensator est alieni benefic i. Ut Minister intelligat cum qui absolutionem petit doctrinam intelligere peccata agnoscere poenitentiam agere in Christum credere quae cognitio haberi potest absque illa enumeratione c. Chemnit Exam. part 2. de Confess and the function of the Ministery of the Gospel At the Judgment seat accordingly as the cause is opened be it good or bad is judgment given but the Ministery of the Gospel hath a command of declaring and imparting a benefit from another viz. remission of sinnes from Christ again He that seeketh absolution proposeth unto himselfe these two First God from whom he craveth and seeketh remission of sinnes and therefore before him poureth out his whole heast In the second place he proposeth unto himself the Ministery by the Voice whereof as from an Ambassador Nuntio or interpreter God bestoweth and sealeth an absolution When therefore I have made my case known unto God a scrupulous enumeration is not necessary before the Minister who is onely the dispenser of anothers favour and then adviseth the Minister Medicinae locus est hic non judicii Chrysost that if he perceive the Penitent who seeketh for absolution to have a competent knowledge what sin is and what repentance is and what it is to believe on Christ upon which notice he is warranted to give absolution And much to the same purpose Canus We must call to mind that the end of this sacramental judgment is not punishing Illud commemorandum est hujus judicii sacramentalis finem non tam punitionem vindicationem justitiae esse quà m vindicationem salutarem ex quo fit ut licèt in judicio purè vindicativo exacta culparum cognitio requiratur ut viz. tanta sit poena quantam quis per culpas meritus est at in judicio hoc Sacramentali non exigitur exacta cognitio peccatorum sed qualis quanta necessaria est ad curationem salutem Poenitentis haec enim hujus judicii finis est Canns part 6. Relect. de Poenit. pag. 903. and the vindicating of justice but the vindicating of salvation whence it is that although at that Tribunal which serveth onely for infliction of punishment there is required an exact knowledge of the offence that the punishment may be squared according to the nature thereof yet in this sacramental judgment a strict account of sins is not exacted but such and so much onely which is necessary for the salvation of the penitent for that is the scope of that judicatory proceeding Wherein we note 1. Confession of sin is so far forth required as may be for the Penitents salvation 2. And again that an exact confession of all sins is not requisite to the salvation of a Penitent 3. And lastly the ends aimed at in this Spiritual Court are not the same with the terrestrial benches for here the way is made for mercy and there the work for justice judgment is remembred there without mercy and here mercy without judgment thereupon an exact and curious search into the knowledg of all sins is not so necessary to this spiritual Judge and so the first link in the chain is broken But suppose a confession so exact and an enumeration of sins so scrupulous as Rome willeth were thought necessary what if the Judg proceed not to sentence according to the right opening of the case We make no question of the Judges authority we suspect his sincerity and there is great difference between authority to do a thing and infallibility in the doing of it Now his sentence is right and ratifyed in heaven when he proceeds according to evidence but it is not infallibly certain that he shall
required in stewards that they be faithful They may not therefore behave themselves like the unjust Steward Luke 17.7 8. presuming to strike out their Masters debt and put less in the place without his direction and contrary to his liking Ambassadors they are for Christ 2 Cor. 5.20 and must be careful to follow their Masters instructions and not to intrench upon soveraign points as to imagine the power of proclaiming war or concluding peace lay at their devotion this indeed were not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to exceed their Commission and upon the matter to subject themselves to the danger of the law and their proceedings to be vacated and made of none effect The Master of the Sentences resolveth this power to consist not in binding or in loosing Sacerdotibus tantùâ—tribuit potestatem solvendi ligandi i. e. ostendendi homines ligatos vel solutos In Levitico se ostendere Sacerdotibus jubentur Leprosi quos illi non faciunt leprosos vel mandes sed discernunt qui mundi vel immundi sunt hi ergo peccata remittunt vel retinent dum dimissa à Deo vel retenta indicant ostendunt Lomb. l. 4. dist 18. Sect. non autem but in shewing forth onely who are bound and who are loosed and produceth the authority of Saint Hierome to maintain his resolution that as in the Levitical law the Lepers were commanded to present themselves unto the Priests whom they made neither clean nor unclean but discerned who were so and concludeth that Evangelical Priests remit and retain sins when they discover and shew forth what sins by God are retained or reâ—itted Lombard is followed by Oceam The Priests hind or loose in shewing men to be bound or loosed Sacerdotes ligant solvunt quia ostendunt homines ligatos solutos Occ. l. 4. Q. 8 9. And they both by Ferus Not that any man properly remitteth sin but that he sheweth and ceâ—tifieth from God that it is remitted Non quòd homo propriè remittat peccatum sed quòd ostendat certificet à Deo remissum neque enim aliud est absolutio quam ab homine accipis quà m si dicat En fili certifico te tibi remissa esse peccata annuntio tibi te habere propitium Dâ—um quaecunque Christus in baptismo Evangelio promisit tibi nunc per me aununciat promittit Ferus in Matth. 9. edit Mogunt 1559. for the absolution thou receivest from man is nothing else then as if he should say Behold my son I certifie unto thee thâ— siâ—s to be forgiven I declare unto thee that thou hast a merciful God and look whatsoever Christ in baptisme or in the Gospel hath promised unto us he now by me declareth and promiseth unto thee And with this pregnant testimony we conclude this property Whether Ministerial and Judicial The last property to be inquired If the act of this absolution be Ministerial or Judicial and my answer is both ministerial and judicial per partes to be demonstrated For the first It cannot be otherwise no effect exceeding the virtue of its cause and no property transcending the nature of its subject If therefore our calling be ministerial so is every office and act thereof And let none of that order distaste the name for Jesus Christ was a minister of Circumcision Rom. 13.8 and the Apostle styles himself a Minister of the Gospel Colos 1.23 1 Tim. 4.6 and Timothy a consecrated Bishop a good Minister of Jesus Christ Away then with all contemptuous thoughts 2 Cor. 3.6 Heb. 1.7 for God hath made his Ministers a flame of fire able Ministers and of the Spirit Ministers of the Spirit and graces thereof amongst whom remission of sin is not the meanest and not Lords Therefore before they were habilitated for remission of sins our Lord is said to breathe upon them and say Receive the Holy Ghost for this is not the gift of man saith Ambrose neither is he given by man Non humanum hoc opus neque ab homine datur sed invocatus à Sacerdote à Deo traditur in quo Dei munus Ministerium Sacerdotis est Paulus Atestolus in tantum se huic officio imparem credidâ—t ut à Deo nos spiritis optaret impleri Quis tantus est qui hujus traditionem muneris sibi audeat arrogare itaque Apostolus votum precatione detulit non â—us authoritate aliqua vendicavit impetrare optavit non imperare praesumpsit Ambr. l. 1. de Spiâ—itu S. cap. 7. but being called upon by the Priest is given by God wherein the gift of God is the Ministery of the Priest Paul the Apostle held himself so far unmeet for this office that he rather prayed we should be filled with the Spirit of God what man hath so highly conceited of himself as to arrogate the collation of this gift The Apostle therefore made his request by prayer and challenged no right by authority choosing rather to intreat and not presuming to command Ministers then we are and suppliants on the peoples behalf that they may receive power from above and not Lords or commanders of the Spirit of Grace The same Father also informeth us saying Behold how sins are forgiven by the Holy Ghost Ecce quia per Spiritum peccata donantur homines autem in remissione peccatorum ministerium suum exhibent non jus alicujus potestat is exercent neque enim in suo sed in Patris Filii Spiritûs Sancti nomine peccata dimittuntur isti rogant Divinitas donat humanum enim obsequium sed munificentia supernae est potestatis Ambr. l. 3. de Spirit S. cap. 19. but men exhibit their Ministery in the remission exercising no right or faculty of any power for sinnes are not forgiven in their name but in the name of the Father and of the Son and of the Holy Ghost They intreat but the Deity bestoweth the obsequiousness is from man the bounty from an higher power and thus much for the Ministerial part Whether judicial For the second I have cast my self into divers cogitations why this office of absolution should be denied to be a judicial act Is it because declarative The like exception lieth against all civil judgments Judicium est definitio cjus quod est justum which are declarations what Law is in particular cases or is it because the Priest may erre in his declaratory sentence and that laies hold of a Civil Judge likewise who hath lawful authority to judge right yet no assured infall bility that his judgments shall alwayes be right Is it because Ministerial Then exclude all Judges from the Bench that sit there by virtue of an higher power we determine then that Ministerial power in the Priest is opposed to Soveraigne and Despotical but not judicial because the power in an inferiour Judge is Ministerial in respect of the Authority and
hour of death from Anselme Some sins are specially and by name to be rehearsed in confession The nature and quality of those sins described and determined p. 179. CHAP. VIII Of the Confessary or Priest that receiveth confessions and his authority for the same Divided into two Sections p. 208. SECT I. The vulgarly disesteem of the power of Absolution in the hand of Priests Keys diverse Of 1. Authority 2. Excellency 3. Ministery The office of the Ministerial key in discerning and defining Ecclesiastical and conscientious Consistories The gift of Science in the Priest not properly the Key but the Guide Absolution a judicial act Magistrates spiritual and temporal distinguished in their jurisdiction and ends Bonds of sin culpable and for sin penal Satisfaction expiatory vindictive God for giveth sins properly and effectively The Priest by way of application and notice as also dispositively qualifying by his function sinners for the same in which he proceedeth as a subordinate cause both declaratively and operatively The priority of binding and loosing on Earth to Heaven in respect of the sensible apprehension in the Penitent not of the purpose and operation in God Power of Absolution primitive in God in his Ministers derivative and delegate A Penitent absolving himself by the finger of Gods Spirit in what sense The power of binding in the Church rather privative than positive and declarative onely p. 211. SECT II. Peter seised of the keys to the use of the Church â—ower of Absolution conferred and confined unto Priests â—aicks usting the same not in case of office but necessity and where they are the parties grieved Bonds of the soul and sin onely loosed by this key The accomplishment and actual donation of this power God remitteth by the Churches act The form of Priestly Ordination Heresie of the Novations denying in the Church power to reconcile Penitents Seed and bellows thereof austerity of those times Absolution in the Priest not absolutely efficacious but as relating to conditions in the Penitent The Priest not secured from failing in the act of absolution The erring key Priestly absolution declarative and demonstrative and in a moral sense energetical Judgments forinsecal are applied declarations of the Law to the fact Absolution a Ministerial act but powerful and judicial but not Soveraign nor despotical The spirit of judgment to discerne and determine how necessary for Priests in the act of absolution Fathers making Priests Judges of the Conscience The exercise of the keys 1. In the word of reconciliation 2. In Prayer ancient forms of absolution expressed in a deprecative manner not indicative 3. In the Sacraments 4. In interdictions and relaxations of publick censures Keys abused at Rome dangerous to Soveraign Majesties and Republicks The superciliousness of Roman Priests in usurping upon Divine right subjecting the power of forgiveness in God to their arbitrements Their preposterous way in absolving first and afterwards in enjoyning Penanâ—â— The feigned virtue of absolution Ex opere operato destructive of Piety and penitency Conditions requisite in the Penitent to be relieved by the keys and lawful use of Absolution p. 239. CHAP. IX Paternal affection in the Confessary Good for sheep if the shepherd know their diseases Medicinal Confession The grief better healed when clearer opened Ghostly counsel of great importance to a Penitent Great care in the choice of a discreet Confessor Rome's rigid Tenet Absolution denounced by any Priest besides the Ordinary to be invalid The inconveniences thereof The Parochial Priest not to be deserted without just cause and the same to be approved by the Diocesan p. 282. CHAP. X. Many positive precepts without fixed times The practick for times and seasons left to the Churches arbitration Times necessary for Confession when particular persons and consciences are perplexed Times convenient for all Christians 1. When visited with desperate diseases 2. Vpon the undertaking of solemn actions and exploits accompanied with danger and meeding special help from God 3. Vpon the receiving of the blessed Eucharist before which Confession to the Priest is alwayes Convenient and sometimes necessary and the neglect thereof in some cases damnable p. 295. CHAP. XI All convenient secrecy apprimely requisite in the Confessary Suspicion of discovery a great enemy to confession Sins already committed with expressions of grief to be concealed The Schoolmen bringing sins de futuro to be committed within the compass of the seal The damnable doctrine of the Jesuites that Treasons and Conspiracies yet plotting against Church or State and confessed to the Priest ought to be shut up in privacy The odious consectaries and inconveniences thereof Examples of sundry Confessors revealing treasons detected in Confession The preservation of Prince Church or State to be preferred before the secrecy of the Seal Sins opened in confession the concealment whereof complieth not with the Priests fidelity to his Prince and Countrey to be discovered Marriage in the Clergy no prejudice to the lawful secrecy of the seal especially if the penalty of the old Canons against the violaters thereof should be revived p. 300. CHAP. XII An Historical relation of the Canons and Constitutions of the Church of England concerning Confession and the practice thereof by some of the chief Members in the same p. 312. OF CONFESSION OF SINNE ΠΡΟΘΕΩΡΙΑ BE perswaded industrious Reader to stand a little at the Gate and receive this light in the Porch lest a scandal may be taken where none is given The subject the Author of this ensuing discourse treateth upon is a duty of late times laid aside and which through the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sluggishness of our devotion hath waxed old as it were and wasted it self but now beginneth to peep out from under a cloud of many abuses Inertiâ Caesarum quasi consenuit atque decoxit nisi sub Trajano Principe movet lacertos c. Florus Prolog histor and the sinews thereof requickned with spirits and motion as the Historian said of the decayed Empire of Rome And because the practice thereof is no whit plausible to flesh and bloud it is likely to be opposed by all such that are not guided by the Spirit He foreseeth also that some though otherwise well minded may herein be contrary-minded which may well come to pass by not looking narrowly into the duty it self covered under a mass of inordinances and thereupon crying down the duty because of the abuse But his hope is they will be better perswaded when they shall perceive the same to be defecated and disabused The matter it self is of no small importance and conducing to Repentance for sin and Remission And herein a great and learned Antiquary said truly that the chiefest point of the Ecclesiastical state and function is taken up in Repentance it self Ecclesiasticae rei functionisque praecipua pars poenitenliâ ejusque usu administratione continetur Dionys Petav. animadvers in Epiphan haeres 59. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 1.10 the use and administration thereof His care hath
Apostles were precisely equall and of the same dimensions with the remission and retention of sinnes made by God which the negative termes if they had been added had also comprised for Christ doth not say by way of negation after this manner Undè neutri affirmationi adjunxit negativam denotantem remissionem factam ab Apostolis vel retentionem esse praecisam respectu remissionis retentionis à Deo faciendae Scotus lib. 4. dist â—7 whose sinnes soever ye remit not they are not remitted and whose sinnes soever ye retain not they are not retained for then the power in the hand of the Priest had been adequate unto that of God himself and all sins must necessarily have come through their hands to Absolution But their power is as a lesser sphere wrapt in a greater a spark onely of that celestiall flame or as the crumbs which fall from their Masters Table For example as every thing that standeth under the roof of an house is under the cope of heaven but not wwhatsoever is under the Sun is included under that roof so accordingly whatsoever the Priest remitteth according to Gods Word God remitteth but not convertibly whatsoever God remitteth the Priest remitteth There remaineth then forgiveness for sin in store besides that which the Priest ratione officii bequeatheth Therefore all sins are not restrained to Priestly remission nor by consequence to Auricular Confession as the onely means to come by absolution and pardon and so the third link is broken Last of all let it be granted that the Apostles and their successors have power from hence to remit sins not principally but Ministerially by way of arbitration and that they cannot arbitrate in an unknown cause and thereupon the matter which they are to decide is to be made known unto them and let that manifestation be granted to be confession what will follow from hence No more in the judgment of Scotus Ratio ista benè concludil quòd Sacramentum poenitentiae est institutum à Christo tanquam utile efficax non tamen sequitur ex hoc quòd sit necessariò recipiendum ut cadens sub praecepto quia extrema unctio est instituta à Christo confiâ—mationis Sacâ—amentum tamen neutrum est simpliciter necessarium nec est praeceptum de isto vel isto recipiendo Sint quatuor Sacerdotes quorum quilibet habet authoritatem absolvendi istum peccatorem non tamen tenetur peccator se cuilibet submittere sedillorum uni cui voluerit Scot. supr then that this was a good and profitable ordinance instituted by Christ yet not necessary to be observed for instance whereof Confirmation and extream Vnction which go for Sacraments at Rome as well as Penance both must be thought to be of divine institution yet neither adjudged necessary nor is there saith this Schoolman any precept urging the use thereof So here Arbitrators are appointed in cases of conscience but no express command for any to submit to that arbitration Pose le cas There are 4. Priests with equal power of absolution yet a Penitent being in place is not tied to submit to any one but to whom he please Here is then a judgment-seat erected a Judge set upon the Pench with commission to hear and determine of all sins and yet no sinners compelled to come in but such as please It seemeth Scotus held the words of Christ to invest the Priest with the power of a Judge and Arbiter in the case of sin to him that voluntarily submitted to that Trâ—bunal but withall that the words command not sinners to consent and subject themselves precisely to that jurisdiction At Caesars judgment seat Paul stood and ought to be judged here a sinner may stand if he please and be judged if he please and subject himself to that censure but he oweth no necessary service thereunto This seemeth to be this Doctors opinion though I suppose the business dependeth not upon this uncertainty but that there are some kind of sins though not all and some sort of sinners too though not all that not onely may but must come in be judged here if they love the welfare of their souls as we shall see hereafter Let us now gather up the broken pieces of this Argument 1. The Priest is to have notice of the sins of the Penitent before he can proceed to censure that 's true but a general knowledge may sometimes suffice without exaction at all times of particular Items 2. The Priest is constituted a Judge in such cases that peradventure is true but then he is fallible and often erring in judgment 3. The Priest remitteth sins that 's true in a good sense but God remitteth more properly and more then he and many more without him 4. The Court of Conscience is up the Judge enabled with authority and is present at the Bench to hear true but liberty is left to Christians to resort or not to submit or not to that jurisdiction Thus this Master-proof hangs together like a rope of sand for the matter it self I suppose great is the authority which Christ in this place hath put his Priests in and to great purpose questionless as in due time may appear and great care is to be taken by such that depend upon them how they frustrate not the power of God or rather their own souls of salvation for the Priests bear not this power in vaine Nor may the Spiritual men vainly imagin that they are in place Qui ex his cristas erigunt tyrannidem quandam sibi vendicant cur non meminerint corum quae mox praecesserint Erasm Hunc locum quidam non intelligentes aliquid sumunt de supercilio Pharisaeorum c. Hieron in Matth. 16. cristas erigere aliquid sumere de supercilio Pharisaeorum as Hierome said of some to become Pharisaically insolent or tyrannical nor are the people to dread the same as an usurpation upon their consciences but to be perswaded that this power is conferred for their peace this Physick for their diseases and this Ministery for their reconciliation Therefore when other Physick will not work prove this when the peace of Conscience cannot otherwise be had seek it here and when thy Reconciliation can no way else be made use these Arbiters and Mediators And although Christ hath not expresly charged thee to repair unto this Court to lay open thy case before these Judges Duo ista sibi mutuò respondent ut ubi nulla est confessio ibi nulla esse possit absolutio Confess Pertcroviae p. 252.2 and submit thy self unto their censure yet consider how God would never constitute a Judge without a Circuit nor erect a Court without a jurisdiction and bethink with thy self for thy good all this was and is ordained He hath said Dixit Medicis ut curarent sed non dixit infirmis ut ad Medicos curandi causâ venirent hoc enim quasi certum esse voluit quod Aegri
speech of the Apostle warranting his restitution is urged by this Father against these Hereticks To whom ye forgive any thing I forgive also for if I forgave any thing Cur igitur Paulum legunt Novatiani si eum tam impi è arbitrantur errasse ut jus sibi vendicaret Domini sui sed vendicavit acceptum non usurpavit in debitum Ambr. l. 1. de Poen c. 6. to whom I forgave it for your sakes I forgave it in the person of Christ Why do saith he the Novations then read Saint Paul if they imagine he erred so impiously as to usurp upon his Lords right but he challenged what he received and incroached not upon what belonged not unto him The Church then of old hath maintained her own which she hath ever executed Hitherto our industry hath sweat in discoursing upon that ministerial power 2. The properties of the power of the keys which Christ in his Gospel hath deposited to the Stewards and Dispensers of the Mysteries of God Our discourse must continue in laying down the properties belonging to this power wherein first it occurreth 1. Absâ—lution whether absolute or conditional whether Absolution pronounced from the Priest be absolute or standeth upon some conditions to make it powerful and efficacious for answer whereunto we must know that Priestly absolution is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sole and self-working cause of remâ—ssion but that more and more principal Agents and remarkable conditions belong thereunto For as the Cardinal observeth upon that Quaere whether the Sacraments confer grace there is a concurrency 1. of Gods will in the use of an external and visible sign 2. and of the passion of Christ as the meritorious cause Bellar. lib. 2. de Sacram. in genere cap. 1. Sect. igiturut intelligamus 3. also the power and intention of the Miâ—ister in consecrating the same according to Gods word as a remote cause 4. then faith and repentance disposing the Communicant in the right and profitable use thereof 5. and lastly the actual participation of the Sacrament So likewise that remission of sins may ensue upon Priestly absolution there is required the will and good pleasure of God to confer this pardon the suffering of Christ to deserve the same and a well-disposed heart in the Penitent whereby all obstacles are removed that may hinder the operation thereof It being a received rule that Physick works not upon an indisposed Patient The effect indeed is attributed to Priestly absolution it being Gods ordinance wherein he hath resolved to declare his mercy For example 1. let wood be dried 2. fire stricken from a flint 3. applied to the wood and so burn it is not driness in the wood nor striking fire on the flint nor applying of the fire but the fire it self that burneth So it is not in God that willeth nor in Christ that meriteth nor in the sinner that repenteth nor in the Priest that absolveth but in the divine Ordinance consisting in the strength and true use of all of these that remitteth sins And as our Lord said unto the blind men in the Gospel Believe ye that I am able to do this Matth. 9.28 29. upon whose affirmative answer that they believed he said according to your faith be it unto you so is the absolution of the Minister efficacious according to the faith and repentance of him that receiveth it Such conditions the Ancients held to be requisite namely Hierome commenting upon those words of Daniel Dan. 4.24 It may be God will pardon thy sins rebuketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the temerity of such as are so absolute and peremptory in their absolutions When Blessed Daniel saith he who knew things to come doth doubt of the Sentence of God they do a rash deed that boldly promise pardon unto sinners Cum B. Daniel praescius futurorum de sententia Dei dubitet rem temerariam faciunt qui audacter peccatoribus indulgentiam pollicentur Hieron in Dan. 4. And Saint Basil The power of forgiving is not absolutely conferred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. 486. Gracè but upon the obedience of the Penitent and consent of him that hath care of his soul The same resolution had place in the Schooles So Aquinas When the Priest saith I absolve thee he sheweth the man not onely significatively Cùm dicit ego te absolvo ostendit hominem absolutum non solùm significativè sed effectivè licèt possâ—t impediri ex parte recipientis Sed sufficiat generalis revelatio fidei per quam remittuntur peccata esset autem perfectior expositio Ego te absolvo i. e. sacramentum absolutionis tibi impendo Aquin. part 3. Qu. 84. art 3. ad Quintum but effectually to be absolved Although that effect may be hindred on his part that receiveth absolution where a general revelation of faith may suffice by which sins are forgiven but the more perfect exposition is I absolve thee that is I bestow upon thee the Sacrament of absolution clearly differencing between the administring of the Sacrament of absolution and conferring the effect thereof viz. remission of sins And Canus the better to lay open and resolve this doubt distinguisheth betwixt the giving of absolution and the effect thereof his words are these In respect of the Priest Distinguo ex parte Sacerdotis Dei absolventis absolutus quidem manet sed ex parte poenitentis ponentis obstaculum absolutio Sacerdotis praesentem non habet effectum and God that doth assoile the party may remain absolved whereas in respect of himself the party peccant putting an obstacle thereunto the absolution of the Priest may take no present effect and informes us further that Great difference must be made betwixt remission of sins Remissia peccatorum 1. quae habet annexam justificationem 2. Judicialis est continens sententiam cujus virtute quis solvitior à peccatis in tali peccatorum judicio remissivo in quem sensum Sacerdos non semper peccata remittit Sacerdos absolvens fictum verum absolutionis Sacramentum impendit quantum in se est veram formam imponit cujus effectus tâ—â—c quidem impeditur per indispositionem Recipientis nec sensus formae Sacramentalis est Ego te absolvo i. e. do absolutionem quae nunc effectum suum habeat remissionis peccatorum sed sensus est Ego judicialem absolutionem impendo quae vi suâ potens sit te absolvere si tu velis fructum ejus obtinere Quemadmodum si absolutionis sententiam proferret Judex quâ liberareris à carcere in quo postea tu voluntate tuâ manere vis si eâ—o extrinsecù clave januae seram aperirem tu volens intùs obicem opponeres Ego verè januam aperui Canus Relec. de poen part 6. pag. 930 931. to which the grace of Justification is ever annexed and the sentence wherein such a remission is
onus qui vult levari sentiat vincula qui vult solvi let him feel the weight of his burden that would be eased as David did when he cried out Psal 38. my sins are too heavy for me to bear and the straitness of his bonds that would be freed as Paul did when he saw the law in his members bringing him into captivity unto the law of sin and thereupon exclaimed who shall deliver me from the body of this death Rom. 7.23 And no otherwise doth Christ proclaime it that none should come unto him but such as are weary and heavy laden Grow sensible then of thy oppression under sin how the Irons enter into thy soul Matth. 11. be sorrowful for captivating thy self with those bonds Resort unto the Priest shew him thy fetters and crave his assistance to strike them off and then whom the Son of man shall set free or the Priest in his name he shall be free indeed And this is the first and most remarkable consideration why unto the Priest sins must be confessed CHAP. IX The Contents Paternal affection in the Confessary Good for sheep if the sheepherd know their diseases Medicinal Confession The grief better healed when clearer opened Ghostly counsell of great importance to a Penitent Great care in the choice of a discreet Confessor Romes rigid Tenet Absolution denounced by any Priest besides the Ordinary to be invalid The inconveniencies thereof The Parochial Priest not to be deserted without just cause and the same to be approved by the Diocesan II. Priest a spiritual Father THere are other inducements besides that which hath been spoken inclining to the practick of Confession which are now distinctly but succinctly to follow in their order as first the Relation of a Spiritual Father for that Paternal affection is or should be betwixt the Pastor and his people Love being the chaine that tieth the one to his charge and the other to his due respect Now what secrets will a dutiful child conceal from an affectionate father especially secrets of that nature that may be redressed by the fathers help and may prove obnoxious by the sons concealment A good Father tenders the infirmities of his child and upon notice thereof will either cure or cover them Thus stood Saint Paul affectionate unto the Corinthians 1 Cor. 5.14 I write not these things to shame you but as my beloved sons I warn you q. d. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoph. in 1 Cor. 5. I speak not from a malicious mind to calumniate or disparage you but unto children and that beloved pardon me if I have spoken something harshly it proceeded from love I reprove you not but warn you and who will not with patience endure a fathers warnings he proceedeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem ibid. many instructors you may meet withall but not many fathers and their care may be much but not like my affection and however they may instruct you yet it is I that in Christ Jesus have begotten you through my Gospel in that natural way expressing how great his love was as Theophy lact observed Now if love thus descend why should it not ascend why art thou ashamed to make known thy state to such a father who will neither write nor speak to shame thee and whatsoever he doth therein is by way of monition onely and no way prejudicial Greg Nyssen de Poen in appendice operum Paris 1618. p. 176. Take then as Gregory Nissen advised the Priest for a partner of thine affliction and as thy father shew unto him without blushing the things that are kept close he will have care both of thy credit and of thy cure See this testimony more amply before The next denomination is of a Sheepherd and flock III. Priest a Pastor Heb. 13.20 Iohn 21.16 a name which the Apostle hath given unto Christ the great Sheepherd of the sheep and Christ to his Apostle in feed my sheep Now it cannot be amiss for the sheep if the sheepherd know their (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thâ—oph in cap. 5. ad Eph. p. 552. diseases Christ the Arch sheepherd differs herein from all others for whereas some sheepherds are clothed with the fleece feed upon their milk and kill their sheep for meat contrariwise Christ clotheth them feedeth them and was slain for them likewise and His sheepherds herein differ from our sheepherds for how ever they are clothed with the fleece fed with the milk and reap temporal things yet have they not power over their lives to kill them but to feed and preserve them yea if by negligence any of their flock suffer damage it will be set upon their head and reckoning It was wittily observed by that learned and ancient Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clom Alex. Strom. l. 1. pag. 203. Clomons Alexandrinus that the Sheepherd and the Cook view not the sheep alike The Butcher handles him if fat and fit for the slaughter the sheepherd contented with the fleece and milk and increase hath care and watcheth over his flock Let the sheep then distinguish the sheepherds voice from a stranger and to him let their griefs be unfolded And let the same mind be in the sheepherds that was in Christ Jesus He that is studious to heal the vices of humane infirmity Qui studet humanae infirmitatis emendare vitia ipsam infirmitatem suis debet sustinere quodammodo pensare humâ—ris non abâ—â—câ—re Nam pastor ille Evangelicus lassam ovem vexisse legitur non abjecisse Ambr. l. 1. de Poen c. 1. saith Ambrose must take upon him the infirmity it self and bear it as it were upon his own shoulders not cast it off for that Evangelical sheepherd is said to have born the wearied sheep and not to have cast it off And can thy infirmities be better known to any than unto him that will take them to himself and bear the burden upon his own shoulders IV. Priest a spiritual physician Tacentibus non facilè potest medela opportuni necessarii sermonis adhiberi Ex lib. Clement MS. The fourth Correspondence is as unto a Physician wherein that adage of our Saviour holdeth the whole need not the Physician but the sick And as a sick patient possesseth his Physician with each remarkable passage in his sickness that the grief being fully apprehended the remedy may be the better applied So should it be in the case of spiritual diseases also The Fathers are very plentiful in their inlargements upon this Medicinal Confession God saith Origen as he hath prepared medicines for the body Sicut corpori medicamenta praeparavit ità etiam animae medicamenta praeparavit in his sermonibus quos per divinas Scripturas seminavit atque dâ—spersit Archiatros est salvator qui possit curare omnem languorem infirmitatem Discipuli verò ejus Petrus vel Paulus sed Prophetae Medici sunt bi omnes qui post Apostolos